. _Ipsa
evidentia_: note that the verb _evidere_ is not Latin.

Sec.18. _Sustinere_: cf. 70. _Pertinaciam_: the exact meaning of this may be
seen from _D.F._ II. 107, III. 1. It denotes the character which cannot
recognise a defeat in argument and refuses to see the force of an
opponent's reasoning. For the application of the term to the Academics, cf.
n. on 14, 66, also I. 44 and _D.F._ V. 94, _N.D._ I. 13, in the last of
which passages the Academy is called _procax_. _Mentitur_: cf. 12. _Ita
negaret_: this _ita_ corresponds to _si_ below,--a common sequence of
particles in Cic., cf. 19. [Greek: Akatalepton]: the conj. of Turnebus
[Greek: katalepton] is unnecessary, on account of the negative contained in
_negaret_. _Visum_: cf. I. 40. _Trivimus_: cf. I. 27. _Visum igitur_: the
Greek of this definition will be found in Zeller 86. The words _impressum
effictumque_ are equivalent to [Greek: enapesphragismene kai
enapomemagmene] in the Gk. It must not be forgotten that the Stoics held a
sensation to be a real alteration ([Greek: heteroiosis]) of the material
substance of the soul through the action of some external thing, which
impresses its image on the soul as a seal does on wax, cf. Zeller 76 and 77
with footnotes. _Ex eo unde esset ... unde non esset_: this translation
corresponds closely to the definition given by Sextus in four out of the
six passages referred to by Zeller (in _Adv. Math._ VIII. 86 _Pyrrh.
Hypotyp._ III. 242, the definition is clipt), and in Diog. Laert. VII. 50
(in 46 he gives a clipt form like that of Sextus in the two passages just
referred to). It is worth remarking (as Petrus Valentia did, p. 290 of
Orelli's reprint of his _Academica_) that Cic. omits to represent the words
[Greek: kat' auto to hyparchon]. Sextus _Adv. Math._ VII. 249 considers
them essential to the definition and instances Orestes who looking at
Electra, mistook her for an Erinys. The [Greek: phantasia] therefore which
he had although [Greek: apo hyparchontos] (proceeding from an actually
existent thing) was not [Greek: kata to hyparchon], i.e. did not truly
represent that existent thing. Aug. _Cont. Acad._ II. 11 quotes Cicero's
definition and condenses it thus; _his signis verum posse comprehendi quae
signa non potest habere quod falsum est_. _Iudicium_: [Greek: kriterion], a
test to distinguish between the unknown and the known. _Eo, quo minime
volt_: several things are clear, (1) that Philo headed a reaction towards
dogmati